Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Vi. LXXXI, 23. III, 251. HOUSEHOLDER ; SRADDHAS. 121 247. But before the performance of the Sapizaikaraza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brahmama) without (making an offering) to the gods, and give one cake only. 248. But after the Sapiaaikaraza of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those ceremonies, (described above.) 249. The foolish man who, after having eaten a Sraddha(-dinner), gives the leavings to a Sddra, falls headlong into the K4lasdtra hell. 250. If the partaker of a Srdddha(-dinner) enters on the same day the bed of a Sidra female, the manes of his (ancestors) will lie during that month in her ordure. 251. Having addressed the question, ‘ Have you dined well ?’ (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) ‘ Rest either (here or at home)!’ 244. Vi. XXI, 2-12, 19; YA4gn. I, 250. The Sapindikarama, ‘the solemn reception of a dead person among the partakers of the funeral oblations,’ is performed either on the thirteenth day or a year after the death. Up to the time of its performance the Sraddhas are so-called Ekoddishéas, ‘ performed for one person only.’ Medh., Gov., N4r., Nand., and K, read the first word of the verse asapindakriy4karma, and according to this var. lect. the translation must be, ‘The rite for persons not made Sapindas (i.e. the Ekoddish/a SrAddha, must be performed) for an Aryan (recently) deceased ; (on that occasion) one must,’ &c. 250. Medh., Gov., Kull. and RAgh. take vrishali, ‘a SQdra female’ (N4r.), in the sense of ‘a seducing woman’ (vrishasyantt). 251. Yagi. I, 242; Vi. LXXIII, 26-27. Kull. reads abhi bho ramyatém, ‘Ho, take rest!’ and Ragh., abhito gamyatém, ‘Go where you please!’ 122 LAWS OF MANU. III, 252. 252. The Bradhmaza (guests) shall then answer him, ‘Let there be Svadh4;’ for at all rites in honour of the manes the word Svadha is the highest benison. 253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmamzas let him dispose (of that), as they may direct. 254. At a (Sraddha) in honour of the manes one must use (in asking the guests if they are satisfied, the word) svaditam; at a Gosh¢/t-sraddha, (the word) susrutam ; at a Vriddhi-sraddha, (the word )sampannam; and at (a rite) in honour of the gods, (the word) ruditam. 255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmamas are true riches at all funeral sacrifices. 256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods.
2256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods. 252. Yagn. 1, 243. Medh., Gov., Nand., and Ragh. read svadhetyeva, (shall then answer him) ‘ Svadha!’ 254. ‘One must ask,’ i.e. ‘the giver of the feast or any other person who comes’ (Medh., Gov.), the former only (Kull.). Medh. and Gov. explain gosh/he, ‘at a Gosh/At-srfddha’ (Kull., Ragh.), by ‘in a cow-pen’ (goshu tish/fantishu, goganamadhye), and N4r. by goshéhe gomandalartham gosh/Ae brahmanabhogane. Abhyudaya or Vriddhi-sraddhas are those performed on joyful occasions, such as marriages. 256. Pavitram, ‘purificatory texts,” means according to Nar. ‘other means of purification, such as barley and water.’ Nand. reads darbhapavitram, ‘blades of Kusa grass.’ ‘Those means of purification mentioned above,’ i.e. ‘the preparation of the house III, 261. HOUSEHOLDER; SRADDHAS, 123 257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food. 258. Having dismissed the (invited) Brahmazas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes: 259. ‘May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!’ 260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmauza, a goat, or the sacred fire to consume those cakes, or let him throw them into water. 261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water. and so forth.” Nand. reads havishy4zi 4a saktita4, ‘ sacrificial viands (prepared) according to one’s ability.’ 257. Anupaskritam, ‘ which is not prepared (with spices),’ (Gov., N§&r.), means according to Nand. ‘not dressed as people usually do,’ according to Kull. and Ragh. ‘ not tainted by a bad smell,’ and according to Medh. ‘ not forbidden, such as meat from a slaughterhouse.’ ‘Salt unprepared by art,’ i.e. ‘rock salt or salt from the sea’ (but not Bida, N4r.). 259. Yagv. I, 245; Vi. LXXIII, 28. 260. Y4gf. I, 256. ‘Thus,’ i.e. as described in verse 215. 261. Baudh. II, 14, 9. According to the MSS. and editions the word translated in accordance with the clear explanations of Medh., Kull, and K., and with the requirements of the context, by ‘after (the dinner),’ is purastét. As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation. 124 LAWS OF MANU. IIT, 262.
3As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation. 124 LAWS OF MANU. IIT, 262. 262. The (sacrificer’s) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son. 263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous. 264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also. 265. But the remnants shall be left (where they lie) until the Bréhmazas have been dismissed; afterwards he shall perform the (daily) domestic Balioffering ; that is a settled (rule of the) sacred law. 266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve for a long time or for eternity. 267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule, 268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds, Nar. and Nand. clearly read purastét, and explain it by prak, ‘before.’ But the meaning, thus obtained, is not good, because it stands to reason that the custom mentioned here should differ from that described above, verse 218 seq. 264. This is to be done after the cakes have been made and placed (Medh., Nand.). Medh., Gov., Nand. read pfigayet, ‘let him honour,’ instead of ‘let him feed.’ 267-272. Ap. II, 16, 23-17, 3; Gaut. XV, 15; Vi, LXXX; Yagi. I, 257-259. ITI, 274. HOUSEHOLDER; SRADDHAS. 125 269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru, 270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises, 271. One year with cow-milk and milk-rice ; from the flesh of a long-eared white he-goat their satisfaction endures twelve years. 272. The (vegetable called) K4lasdka, (the fish called) Mahdsalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time. 273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Magh4d, that also procures endless (satisfaction). 274. ‘May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Vi. LXXXI, 23. III, 251. HOUSEHOLDER ; SRADDHAS. 121 247. But before the performance of the Sapizaikaraza, one must feed at the funeral sacrifice in honour of a (recently-)deceased Aryan (one Brahmama) without (making an offering) to the gods, and give one cake only. 248. But after the Sapiaaikaraza of the (deceased father) has been performed according to the sacred law, the sons must offer the cakes with those ceremonies, (described above.) 249. The foolish man who, after having eaten a Sraddha(-dinner), gives the leavings to a Sddra, falls headlong into the K4lasdtra hell. 250. If the partaker of a Srdddha(-dinner) enters on the same day the bed of a Sidra female, the manes of his (ancestors) will lie during that month in her ordure. 251. Having addressed the question, ‘ Have you dined well ?’ (to his guests), let him give water for sipping to them who are satisfied, and dismiss them, after they have sipped water, (with the words) ‘ Rest either (here or at home)!’ 244. Vi. XXI, 2-12, 19; YA4gn. I, 250. The Sapindikarama, ‘the solemn reception of a dead person among the partakers of the funeral oblations,’ is performed either on the thirteenth day or a year after the death. Up to the time of its performance the Sraddhas are so-called Ekoddishéas, ‘ performed for one person only.’ Medh., Gov., N4r., Nand., and K, read the first word of the verse asapindakriy4karma, and according to this var. lect. the translation must be, ‘The rite for persons not made Sapindas (i.e. the Ekoddish/a SrAddha, must be performed) for an Aryan (recently) deceased ; (on that occasion) one must,’ &c. 250. Medh., Gov., Kull. and RAgh. take vrishali, ‘a SQdra female’ (N4r.), in the sense of ‘a seducing woman’ (vrishasyantt). 251. Yagi. I, 242; Vi. LXXIII, 26-27. Kull. reads abhi bho ramyatém, ‘Ho, take rest!’ and Ragh., abhito gamyatém, ‘Go where you please!’ 122 LAWS OF MANU. III, 252. 252. The Bradhmaza (guests) shall then answer him, ‘Let there be Svadh4;’ for at all rites in honour of the manes the word Svadha is the highest benison. 253. Next let him inform (his guests) who have finished their meal, of the food which remains; with the permission of the Brahmamzas let him dispose (of that), as they may direct. 254. At a (Sraddha) in honour of the manes one must use (in asking the guests if they are satisfied, the word) svaditam; at a Gosh¢/t-sraddha, (the word) susrutam ; at a Vriddhi-sraddha, (the word )sampannam; and at (a rite) in honour of the gods, (the word) ruditam. 255. The afternoon, Kusa grass, the due preparation of the dwelling, sesamum grains, liberality, the careful preparation of the food, and (the company of) distinguished Brahmamas are true riches at all funeral sacrifices. 256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods.
2256. Know that Kusa grass, purificatory (texts), the morning, sacrificial viands of all kinds, and those means of purification, mentioned above, are blessings at a sacrifice to the gods. 252. Yagn. 1, 243. Medh., Gov., Nand., and Ragh. read svadhetyeva, (shall then answer him) ‘ Svadha!’ 254. ‘One must ask,’ i.e. ‘the giver of the feast or any other person who comes’ (Medh., Gov.), the former only (Kull.). Medh. and Gov. explain gosh/he, ‘at a Gosh/At-srfddha’ (Kull., Ragh.), by ‘in a cow-pen’ (goshu tish/fantishu, goganamadhye), and N4r. by goshéhe gomandalartham gosh/Ae brahmanabhogane. Abhyudaya or Vriddhi-sraddhas are those performed on joyful occasions, such as marriages. 256. Pavitram, ‘purificatory texts,” means according to Nar. ‘other means of purification, such as barley and water.’ Nand. reads darbhapavitram, ‘blades of Kusa grass.’ ‘Those means of purification mentioned above,’ i.e. ‘the preparation of the house III, 261. HOUSEHOLDER; SRADDHAS, 123 257. The food eaten by hermits in the forest, milk, Soma-juice, meat which is not prepared (with spices), and salt unprepared by art, are called, on account of their nature, sacrificial food. 258. Having dismissed the (invited) Brahmazas, let him, with a concentrated mind, silent and pure, look towards the south and ask these blessings of the manes: 259. ‘May liberal men abound with us! May (our knowledge of) the Vedas and (our) progeny increase! May faith not forsake us! May we have much to give (to the needy)!’ 260. Having thus offered (the cakes), let him, after (the prayer), cause a cow, a Brahmauza, a goat, or the sacred fire to consume those cakes, or let him throw them into water. 261. Some make the offering of the cakes after (the dinner); some cause (them) to be eaten by birds or throw them into fire or into water. and so forth.” Nand. reads havishy4zi 4a saktita4, ‘ sacrificial viands (prepared) according to one’s ability.’ 257. Anupaskritam, ‘ which is not prepared (with spices),’ (Gov., N§&r.), means according to Nand. ‘not dressed as people usually do,’ according to Kull. and Ragh. ‘ not tainted by a bad smell,’ and according to Medh. ‘ not forbidden, such as meat from a slaughterhouse.’ ‘Salt unprepared by art,’ i.e. ‘rock salt or salt from the sea’ (but not Bida, N4r.). 259. Yagv. I, 245; Vi. LXXIII, 28. 260. Y4gf. I, 256. ‘Thus,’ i.e. as described in verse 215. 261. Baudh. II, 14, 9. According to the MSS. and editions the word translated in accordance with the clear explanations of Medh., Kull, and K., and with the requirements of the context, by ‘after (the dinner),’ is purastét. As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation. 124 LAWS OF MANU. IIT, 262.
3As purastét always means ‘before,’ it would seem that the real reading of the three commentators was like that of Ragh.’s commentary ‘parastat,’ the sense of which perfectly agrees with their explanation. 124 LAWS OF MANU. IIT, 262. 262. The (sacrificer’s) first wife, who is faithful and intent on the worship of the manes, may eat the middle-most cake, (if she be) desirous of bearing a son. 263. (Thus) she will bring forth a son who will be long-lived, famous, intelligent, rich, the father of numerous offspring, endowed with (the quality of) goodness, and righteous. 264. Having washed his hands and sipped water, let him prepare (food) for his paternal relations and, after giving it to them with due respect, let him feed his maternal relatives also. 265. But the remnants shall be left (where they lie) until the Bréhmazas have been dismissed; afterwards he shall perform the (daily) domestic Balioffering ; that is a settled (rule of the) sacred law. 266. I will now fully declare what kind of sacrificial food, given to the manes according to the rule, will serve for a long time or for eternity. 267. The ancestors of men are satisfied for one month with sesamum grains, rice, barley, masha beans, water, roots, and fruits, which have been given according to the prescribed rule, 268. Two months with fish, three months with the meat of gazelles, four with mutton, and five indeed with the flesh of birds, Nar. and Nand. clearly read purastét, and explain it by prak, ‘before.’ But the meaning, thus obtained, is not good, because it stands to reason that the custom mentioned here should differ from that described above, verse 218 seq. 264. This is to be done after the cakes have been made and placed (Medh., Nand.). Medh., Gov., Nand. read pfigayet, ‘let him honour,’ instead of ‘let him feed.’ 267-272. Ap. II, 16, 23-17, 3; Gaut. XV, 15; Vi, LXXX; Yagi. I, 257-259. ITI, 274. HOUSEHOLDER; SRADDHAS. 125 269. Six months with the flesh of kids, seven with that of spotted deer, eight with that of the black antelope, but nine with that of the (deer called) Ruru, 270. Ten months they are satisfied with the meat of boars and buffaloes, but eleven months indeed with that of hares and tortoises, 271. One year with cow-milk and milk-rice ; from the flesh of a long-eared white he-goat their satisfaction endures twelve years. 272. The (vegetable called) K4lasdka, (the fish called) Mahdsalka, the flesh of a rhinoceros and that of a red goat, and all kinds of food eaten by hermits in the forest serve for an endless time. 273. Whatever (food), mixed with honey, one gives on the thirteenth lunar day in the rainy season under the asterism of Magh4d, that also procures endless (satisfaction). 274. ‘May such a man (the manes say) be born in our family who will give us milk-rice, with honey and clarified butter, on the thirteenth lunar day (of the month of Bhadrapada) and (in the afternoon) when the shadow of an elephant falls towards the east.’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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